The Lemegeton is a popular handbook of sorcery known from the
17th century [1] in more or less the same form
as I will present it. Most of the material however is found in
varying forms in earlier manuscripts, and some of the material
dates back as early as the 14th century or earlier [2].
Reginald Scot, in his lists of magical
texts [3], mentions Ars Paulina,
Ars Almadel, and Ars Notoria
in the same breath. He also includes a text closely related to
the Goetia[4]. So
the bulk of the materials were possibly collected together by
1584.

The name Lemegeton is probably naively invented because
of the compiler's ignorance of Latin. He or she was no doubt familiar
with the Clavicula Salomonis (Key of Solomon) and wanted
to title this work the "Little Key of Solomon;" this
became "Lemegeton Clavicula Salomonis."

The major texts used for this edition have been all from the British
Library Manuscript collection. They include Harl. 6483, and Sloane
Mss. 2731, 3825, and 3648. Harl. 6483 is probably the latest,
and contains much additional material. It is dated 1712-3. Sloane
2731 is important because it has itself been compiled from multiple
versions (including Sloane 3648). This text is unfortunately incomplete,
and omits all of book 5. It is dated January 18, 1687. Sloane
3825 is a more complete and internally consistent text. It is
also interesting in that it contains a shorter version of The
Notary Art to which has been added the remaining portions as found
in Robert Turner's translation.

I have followed Sloane 3825 for this edition except for the Ars
Notoria. For the latter the manuscripts are clearly dependent
on Robert Turner's translation; I have therefore used his 1657
edition as the primary source. Variants from other manuscripts
are noted in square brackets []. Also in square brackets are the
folio numbers from Sl. 3825. I have resisted the temptation to
modernise the language.

The parts of the Lemegeton are as follows:

Goetia

The first book, Goetia, corresponds closely with the catalog
of demons published by John Wier (or Johann Wierus) as Pseudomonarchia daemonum
in his 1563 De Praestigiis Daemonum. In Wier's text there
are no demonic seals, and the demons are invoked by a simple conjuration,
not the elaborate ritual found in the Lemegeton.

Theurgia Goetia

This text has close parallels with book one of Trithemius' Steganographia.
Although the abundant spirit seals are not found in Trithemius,
those few that can be found match exactly. For example, these
four seals are found in Steg. I. chapter xi, dealing with
Usiel and his subordinates:

Compare these with the following seals found in the Lemegeton
in the section dealing with the eleventh spirit, Usiel, and his
subordinates (Adan, Ansoel, Magni and Abariel):

It should be noted that Trithemius' conjurations are actually
his examples of hidden writing ('steganography'), and do not correspond
with the conjurations found in Theugia Goetia. Steganographia
was written in 1500, but was not published until 1608. It was,
however, widely circulated in manuscript form.

Ars Paulina

The spirits in Part 1 of this book coincide exactly with those
found in Trithemius' Steganographia, Book 2.
According to Thorndike [5], the "The Pauline
art," was purported to have been discovered by the Apostle
Paul after he had been snatched up to the third heaven, and delivered
by him at Corinth. Robert Turner mentions a sixteenth-century
manuscript in the Bibliothèque Nationale [6].
Although this text is based on earlier versions, repeated mention
of the year 1641 and guns, shows a late redaction. The "table
of practice" has similarities with Dee's "holy table".
In the former the seven seals have the characters of the seven
planets, which also occur in the "Magical Calendar"
(published 1620, but with possible connections with Trithemius.)

Saturn

Jupiter

Mars

Sun

Venus

Mercury

Moon

The descriptions of the seals for each sign of the Zodiac are
evidently abstracted from Paracelsus, The Second Treatise of
Celestial Medicines, cf. Archidoxes of Magic translated
by Robert Turner, 1656, pp. 136 ff.

Ars Almadel

In 1608, Trithemius mentioned a long list of books on magic, including
the book "Almadel attributed to King Solomon"
[7] Ars Almadel is also found in the Hebrew
manuscript of the Key of Solomon, ed. Gollancz, Sepher Maphteah Shelomoh,
1914, fol 20b. Turner mentions
a fifteenth-century manuscript in Florence. [8]

Ars Notoria

The Ars Notoria is a Medieval Grimoire of the 'Solomonic
Cycle'. Many Latin manuscripts are extant, the oldest are dated
thirteenth century, and possibly earlier. Like Liber Juratus
(also thirteenth century), the text centers around an even older
collection of orations or prayers which are interspersed with
magical words. The orations in Ars Notoria and those in
Liber Juratus are closely related, and suggest to me a
common oral tradition. The orations in both works are said to
have mystical properties which can impart communion with God and
instant knowledge of divine and human arts and sciences.

Older manuscripts of the Ars Notoria contain exquisite drawings,
the "figures" mentioned in the text. [9]
Their omission adds greatly to the confusion of the text.

Not all manuscripts of the Lemegeton include the Ars
Notoria, their contents listing only four books. Those that
do are entirely dependant on Robert Turner's 1657 edition, which
is evidently his own translation from the Latin.

Liber malorum Spirituum

seu Goetia

This Book contains all the names, orders, and offices of all the
spirits Salomon ever conversed with. The seals and characters
belonging to each spirit, and the manner of calling them forth
to visible appearance.

Some of these spirits are in Enoch's Tables which I have explained,
but omitted their seals and characters, how they may be known;
but in this book they are at large set forth.

The definition of Magic

Magic is the highest most absolute and divine knowledge of natural
philosophy advanced in its works and wonderful operations by a
right understanding of the inward and occult vertue of things,
so that true agents being applied to proper patients, strange
and admirable effects will thereby be produced; whence magicians
are profound and diligent searchers into nature, they because
of their skill know how to anticipate an effect which to the vulgar
shall seem a miracle.

Origen saith that the magical art doth not contain anything subsisting,
but although it should yet that must not be evil or subject to
contempt or scorn; and doth distinguish the natural magic from
that which is diabolical.

Tyaneus only exercised the natural magic by which he perforned
wonderful things.

Philo Hebreus saith that true magic by which we come to the secret
works of nature is so far from being contemptible that the greatest
monarchs and kings have studied it. Nay amongst the Persians none
might reign unless he was skillfull in this great art.

This noble science often degenerates, and from natural becomes
diabolical, from true philosophy turns to nigromancy, which is
wholly to be charged uppon its followers who, abusing or not being
capable of that high and mystical knowledge do immediately hearken
to the temptations of Sathan, and are misled by him into the study
of the black art. Hence it is that magic lies under disgrace and
they who seek after it are vulgarly esteemed sorcerers. And the
fraternity of the Rosicrucians thought it not fit to style themselves
magicians, but philosophers. Thay are not ignorant empirics1 but
learned and experienced physicians whose remedies are not only
lawful but divine.]

The little Key of Salomon the King which containeth all the names,
orders and offices of all the spirits that ever he hadd any converse
with, with the seales or Characters belongeing to Each spirit,
and the manner of calling them forth to [visible] appearance,
in 5 Parts, called Books viz - - - - -:

The first part, is a Book of evill spirits, called Goetia,
shewing how he bound up those spirits and used them in severall
things, wherby he obtained great fame.

The second part is a Booke of [aerial] spirits, partly good
and partly evill, wch is called Theurgia Goetia
being all spirits of the ayre.

The Third part is [a book] of spirits governing ye
Planetary houres, and wt spirits belong to every degree
of the signes and planets in ye signes, and is called
Ars Paulina.

The fourth part of this Booke is called Ars Almadel Solomonis
[sic], contayning 20 cheife spirits wch governe the
four Altitudes or the 360 degrees of the world & signes [zodiac]
&c.
These twoo last orders of spirits is of good, and are called the
true Theurgia, and it is to be sought affter by divine seeking
&c.

The fifth part is a Booke of orations and prayers that wise
Salomon used upon the alter in the Temple which is called Artem
Novam [sic. (Ars Nova)] The wch was revealed
to Salomon by the holy angel of God called Michael, and he also
recieved [sic] many breef Notes written by the fingar of God wch
was delivered to him by ye said Angell, with Thunder
claps, without wc Notes Salomon hadd never obtained
to his great knowledge, for by them in short time he knew all
arts and siences both good and badd which from these Notes [this
book] is [also] called Ars Notoria.
In this Booke is contained the whole art of Salomon although there
be many other Bookes that is said to be his yet none is to be
compared with this, for this containeth them all, although [100v]
they be titled with severall other names, as the Booke Helisoe
wch is the very same as this last [book] is, wch
called, Artem Novam & Ars Notaria &c..

These Bookes were first found in the Chaldean & hebrew tongues
at Hierusalem, by a Jewish Rabbi, & by him put into the greeke
Language, & from thence into ye Latine, as it is
said &c.

APPENDIX - Other examples of some of the drawings

Sigil for Baal, from Harl. 6483.

Sigil for Agares, from Harl. 6483.

Sigil for Vasago, from Harl. 6483.

Magical circle and triangle, from Sloane 3648.

Hexagram to be worn as a Lamin, from the Hebrew manuscript of
the Clavicula Salomonis, (Sepher Mafteah Shelomoh):, fol.
38a.